Review and Herald, Vol. 19, No. 19. (4/8/1862)

Review and Herald

Apr 8, 1862

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 8, 1862

HISTORY OF THE SABBATH.

By John Nevins Andrews

THE SABBATH AND FIRST-DAY DURING THE FIRST FIVE CENTURIES.

(Continued.)

The origin of the Sabbath and of the festival of Sunday is now distinctly understood. When God made the world, he gave to man the Sabbath that he might not forget the Creator of all things. When men apostatized from God, Satan turned them to the worship of the sun, and as a standing memorial of their veneration for that luminary, caused them to dedicate to his honor the first day of the week. When the elements of apostasy had sufficiently matured in the Christian church, this ancient festival presented itself as a rival to the Sabbath of the Lord. The manner in which it obtained a foothold in the Christian church has been already shown; and several facts which have an important bearing upon the struggle between these rival institutions have also been given. The general history of both during the first five centuries of the Christian era will now engage our attention. Of the observance of the Sabbath in the early church, Morer speaks thus:

"The primitive Christians had a great veneration for the Sabbath, and spent the day in devotion and sermons. And it is not to be doubted but they derived this practice from the apostles themselves."—Dialogues on the Lord's Day, p. 189.

That the observance of the Sabbath was not confined to Jewish converts, the learned Giesler explicitly testifies:

"While the Jewish Christians of Palestine retained the entire Mosaic law, and consequently the Jewish festivals, the Gentile Christians observed also the Sabbath and the passover [1 Cor. v. 6-8], with reference to the last scenes of Jesus' life, but without Jewish superstition. In addition to these, Sunday, as the day of Christ's resurrection, was devoted to religious services."—Eccl. Hist., vol. i, chap. ii, sec. 30.

The statement of Mosheim may be thought to contradict that of Giesler. Thus he says:

"The seventh day of the week was also observed as a festival, not by the Christians in general, but by such churches only as were principally composed of Jewish converts, nor did the other Christians censure this custom as criminal and unlawful."—Eccl. Hist., cent. 1, part ii, chap. iv, sec. 4.

It will be observed that Mosheim does not deny that the Jewish converts observed the Sabbath. He denies that this was done by the Gentile Christians. The proof on which he rests this denial is thus stated by him:

"The churches of Bithynia, of which Pliny speaks in his letter to Trajan, had only one stated day for the celebration of public worship; and that was undoubtedly the first day of the week, or what we call the Lord's day."—Id., margin.

The proposition to be proved is this: The Gentile Christians did not observe the Sabbath. The proof is found in the following fact: The churches in Bithynia assembled on a stated day for the celebration of divine worship. It is seen therefore that the conclusion is gratuitous, and wholly unauthorized by the testimony. Of the Sabbath and first day in the early ages of the church, Coleman speaks as follows:

"The last day of the week was strictly kept in connection with that of the first day, for a long time after the overthrow of the temple and its worship. Down even to the fifth century the observance of the Jewish Sabbath was continued in the Christian church, but with a rigor and solemnity gradually diminishing until it was wholly discontinued."—Ancient Christianity Exemplified, chap. xxvi, sec. 2.

This is a most explicit acknowledgment that the Bible Sabbath was long observed by the body of the Christian church. It is true that Coleman speaks also of the first day of the week, yet his subsequent language shows that it was a long while before this became a sacred day. Thus he says:

"During the early ages of the church it was never entitled 'the Sabbath,' this word being confined to the seventh day of the week, the Jewish Sabbath, which, as we have already said, continued to be observed for several centuries by the converts to Christianity."—Id., &c.

This fact is made clearer by the following language, in which the historian admits Sunday to be nothing but a human ordinance:

"No law or precept appears to have been given by Christ or the apostles, either for the abrogation of the Jewish Sabbath, or the institution of the Lord's day, or the substitution of the first for the seventh day of the week."—Ancient Christ. Exam., chap. xxvi, sec. 2.

The historian does not seem to realize that in making this truthful statement he has directly acknowledged that the ancient Sabbath is still in full force as a divine institution, and that first-day observance is only authorized by the traditions of men. Coleman next relates the manner in which this Sunday festival which had been nourished in the bosom of the church, usurped the place of the Lord's Sabbath; a warning to all Christians of the tendency of human institutions, if cherished by the people of God, to destroy those which are divine. Let this important language be carefully pondered. He speaks thus:

"The observance of the Lord's day was ordered while yet the Sabbath of the Jews was continued; nor was the latter superseded until the former had acquired the same solemnity and importance which belonged, at first, to that great day which God originally ordained and blessed. . . . But in time, after the Lord's day was fully established, the observance of the Sabbath of the Jews was gradually discontinued, and was finally denounced as heretical."—Id., &c.

Thus is seen the result of cherishing this harmless Sunday festival in the church. It only asked toleration at first; but, gaining strength by degrees, it gradually undermined the Sabbath of the Lord, and finally denounced its observance as heretical.

Bishop Jeremy Taylor, a decided opponent of sabbatic obligation, while admitting the general observance of the Sabbath by the Christians during the first three hundred years, asserts that they did not regard it as obligatory in the highest sense of that word. Thus he says:

"The Lord's day did not succeed in the place of the Sabbath, but the Sabbath was wholly abrogated, and the Lord's day was merely an ecclesiastical institution. It was not introduced by virtue of the fourth commandment, because they for almost three hundred years together kept that day which was in that commandment; but they did it also without any opinion of prime obligation, and therefore they did not suppose it moral."—Ductor Dubitantium, part i, book 2, chap. ii, sec. 51.

That such an opinion relative to the obligation of the Sabbath had gained ground extensively among the leaders of the church, as early at least as the fourth century, and probably in the third, is sufficiently attested by the action of the council of Laodicea, A. D. 364, which anathematized those who should observe the Sabbath, as will be noticed in its place. That this loose view of the morality of the fourth commandment was resisted by many, is shown by the existence of various bodies of steadfast Sabbatarians in that age, whose memory has come down to us; and also by the fact that that council made such a vigorous effort to put down the Sabbath. Coleman has clearly portrayed the gradual depression of the Sabbath, as the first-day festival arose in strength, until Sabbath-keeping became

heretical, when by ecclesiastical authority, the Sabbath was suppressed and the festival of Sunday established as a new and different institution. The testimony of Jeremy Taylor, a distinguished bishop of the English church, which in important particulars confirms that of Coleman, is of much value. The first of these ancient Sabbatarian bodies was the Nazarenes. Of these Morer testifies that,

"They retained the Sabbath; and though they pretended to believe as Christians, yet they practiced as Jews, and so were in reality neither one nor the other."—Dialogues on the Lord's Day, p. 66.

And Dr. Francis White, lord bishop of Ely, mentions the Nazarenes as one of the ancient bodies of Sabbath-keepers who were condemned by the church leaders for that heresy; and he classes them with heretics as Morer has done. Yet the Nazarenes have a peculiar claim to our regard, as being in reality the apostolic church of Jerusalem, and its direct successors. Thus Gibbon testifies:

"The Jewish converts, or, as they were afterward called, the Nazarenes, who had laid the foundations of the church, soon found themselves overwhelmed by the increasing multitudes, that from all the various religions of polytheism enlisted under the banner of Christ. . . . The Nazarenes retired from the ruins of Jerusalem to the little town of Pella beyond the Jordan, where that ancient church languished above sixty years in solitude and obscurity."—Dec. and Fall, chap. xv.

It is not strange that that church which fled out of Judea at the word of Christ should long retain the Sabbath, as it appears that they did as late as the fourth century. Morer mentions another class of Sabbath-keepers in the following language:

"About the same time were the Hypsistarii, who closed with these as to what concerned the Sabbath, yet would by no means accept of circumcision as too plain a testimony of ancient bondage. All these were heretics, and so adjudged to be by the Catholic church. Yet their hypocrisy and industry was such as gained them a considerable footing in the Christian world."—Dialogues on the Lord's Day, p. 67.

The bishop of Ely names these also as a body of Sabbath-keepers whose heresy was condemned by the church. The learned Joseph Bingham, M. A., gives the following account of them:

"There was another sect which called themselves Hypsistarians, that is, worshipers of the most high God, whom they worshiped as the Jews only in one person. And they observed their sabbaths and used distinction of meats, clean and unclean, though they did not regard circumcision, as Gregory Nazianzen, whose father was once one of this sect, gives the account of them."—Antig. of the Chris. Church, book xvi, chap. vi, sec. 2.

It must ever be remembered that these people, whom the Catholic church adjudged to be heretics, are not speaking for themselves; their enemies who condemned them have transmitted to posterity all that is known of their history. It would be well if heretics, who meet with little mercy at the hand of ecclesiastical writers, could at least secure the impartial justice of a truthful record.

Another class are thus described by Cox in his elaborate work entitled, "Sabbath Laws and Sabbath Duties:"

"In this way (that is, by presenting the testimony of the Bible on the subject) arose the ancient Sabbatarians, a body it is well known of very considerable importance in respect both to numbers and influence, during the greater part of the third, and the early part of the next, century."—Page 280.

The close of the third century witnessed the Sabbath much weakened in its hold upon the church in general, and the festival of Sunday, although possessed of no divine authority, steadily gaining in strength and in sacredness. The following historical testimony from a member of the English church, Edward Brerewood, professor in Gresham college, London, gives a good general view of the matter, though the author's anti-Sabbatarian views are mixed with it. He says:

"The ancient Sabbath did remain and was observed, together with the celebration of the Lord's day, by the Christians of the east church above three hundred years after our Saviour's death; and besides that, no other day, for more hundred years than I spoke of before, was known in the church by the name of Sabbath but that: let the collection thereof and conclusion of all be this: the Sabbath of the seventh day, as touching the obligation of God's solemn worship to it, was ceremonial; that Sabbath was religiously observed in the east church three hundred years after our Saviour's passion. That church, being a great part of Christendom, and having the apostle's doctrine and example to instruct them, would have restrained it if it had been deadly."—Learned Treatise of the Sabbath, p. 77, ed. 1631.

Such was the case in the eastern churches at the end of the third century; but in such of the western churches as sympathized with the church of Rome, the Sabbath had been treated as a fast from the beginning of that century, to express their opposition toward those who observed it according to the commandment.

In the early part of the fourth century occurred an event which could not have been foreseen, but which threw an immense weight in favor of Sunday into the balances already trembling between the rival institutions, the Sabbath of the Lord and the festival of the sun. This was nothing less than an edict from the throne of the Roman empire in behalf of "the venerable day of the sun." It was issued by the emperor Constantine in A. D. 321, and is thus expressed:

"Let all the judges and town people, and the occupation of all trades, rest on the venerable day of the sun; but let those who are situated in the country, freely and at full liberty attend to the business of agriculture; because it often happens that no other day is so fit for sowing corn and planting vines; lest, the critical moment being let slip, men should lose the commodities granted by heaven."

Of this law a high authority thus speaks:

"It was Constantine the Great who first made a law for the proper observance of Sunday. . . . By Constantine's law, promulgated in 321, it was decreed that for the future the Sunday should be kept as a day of rest in all cities and towns; but he allowed the country people to follow their work."—Ency. Brit., art., Sunday.

Another eminent authority thus states the purport of this law:

"Constantine the Great made a law for the whole empire (A. D. 321) that Sunday should be kept as a day of rest in all cities and towns; but he allowed the country people to follow their work on that day."—Ency. Am., art., Sabbath.

Thus the fact is placed beyond all dispute that this decree gave full permission to all kinds of agricultural labor. The following testimony of Mosheim is therefore worthy of strict attention:

"The first day of the week, which was the ordinary and stated time for the public assemblies of the Christians, was, in consequence of a peculiar law enacted by Constantine, observed with greater solemnity than it had formerly been."—Eccl. Hist., cent. iv, part. ii, chap. iv, sec. 5.

What will the advocates of first-day sacredness say to this? They quote Mosheim respecting Sunday observance in the first century—which testimony has been carefully examined in this work—and they seem to think that his language in support of first-day sacredness is nearly equal in authority to the language of the New Testament; in fact, as supplying an important omission in that book. Yet Mosheim states respecting Constantine's Sunday law, promulgated in the fourth century, which allowed all kinds of agricultural labor on that day, that it caused the day to be "observed with greater solemnity than it had formerly been." It follows therefore, on Mosheim's own showing, that Sunday during the first three centuries was not a day of abstinence from labor in the Christian church. On this point bishop Taylor thus testifies:

"The primitive Christians did all manner of works upon the Lord's day, even in the times of persecution, when they are the strictest observers of all divine commandments; but in this they knew there was none; and therefore when Constantine the emperor had made an edict against working upon the Lord's day, yet he excepts and still permitted all agriculture or labors of the husbandman whatsoever."—Duct. Dubitant., part 1, book 2, chap. 2, sec. 60.

Morer tells us respecting the first three centuries, that is, respecting the period before Constantine:

"The Lord's day had no command that it should be sanctified, but it was left to God's people to pitch on this or that day for the public worship. And being taken up and made a day of meeting for religious exercises, yet for three hundred years there was no law to bind them to it, and for want of such a law, the day was not wholly kept in abstaining from common business; nor did they any longer rest from their ordinary affairs (such was the necessity of those times) than during the divine service."—Dialogues on the Lord's Day, p. 255.

And Sir Wm. Domville says:

"Centuries of the Christian era passed away before the Sunday was observed as a Sabbath. History does not furnish us with a single proof or indication that it was at any time so observed previous to the Sabbatical edict of Constantine in A. D. 321."—Exam. of the Six Texts, p. 291.

That such an edict could not fail to strengthen the current already strongly set in favor of Sunday, and greatly to weaken the influence of the Sabbath, cannot be doubted. Of this fact an able writer bears witness:

"Very shortly after the period when Constantine issued his edict enjoining the general observance of Sunday throughout the Roman empire, the party that had contended for the observance of the seventh day dwindled into insignificance. The observance of Sunday as a public festival, during which all business, with the exception of rural employments, was intermitted, came to be more and more generally established ever after this time, throughout both the Greek and the Latin churches. There is no evidence, however, that either at this, or at a period much later, the observance was viewed as deriving any obligation from the fourth commandment; it seems to have been regarded as an institution corresponding in nature with Christmas, good Friday, and other festivals of the church; and as resting with them on the ground of ecclesiastical authority and tradition."—Cox's Sabbath Laws, &c., pp. 280, 281.

This extraordinary edict of Constantine caused Sunday to be observed with greater solemnity than it had formerly been. Yet we have the most indubitable proof that this law was a heathen enactment; that it was put forth in favor of Sunday as a heathen institution, and not as a Christian festival; and that Constantine himself not only did not possess the character of a Christian, but was at that time in truth a heathen. It is to be observed that Constantine did not designate the day which he commanded men to keep, as Lord's day, Christian Sabbath, or the day of Christ's resurrection; nor does he assign any reason for its observance which would indicate it as a Christian festival. On the contrary, he designates the ancient heathen festival of the sun in language that cannot be mistaken. On this important point Milman, the learned editor of Gibbon, thus testifies:

"The rescript commanding the celebration of the Christian Sabbath, bears no allusion to its peculiar sanctity as a Christian institution. It is the day of the sun which is to be observed by the general veneration; the courts were to be closed, and the noise and tumult of public business and legal litigation were no longer to violate the repose of the sacred day. But the believer in the new paganism, of which the solar worship was the characteristic, might acquiesce without scruple in the sanctity of the first day of the week."—History of Christianity, book 3, chap. 1.

And he adds:

"In fact, as we have before observed, the day of the sun would be willingly hallowed by almost all the pagan world."—Id., book 3, chap. 4.

J. N. A.

"YET A LITTLE WHILE."

By R. C. Farrar

DEAR brethren, yet a little while, And he will surely come; Our great Deliverer will appear, And bring us safely home. The gloomy night of toil and pain Will soon be passed away, And the Sun of glory usher in The long expected day.

Only a little while, and then Our partings will be o'er; We'll meet on Zion's holy hill, And ne'er be parted more. Our tears will all be wiped away, Our hearts no sorrow know; We'll wander through elysian fields, Where life's sweet waters flow.

Only a little while! sweet hope! What joy doth it impart, When earthly friends forsake us here, And earthly joys depart. O, then, dear Saviour, how we long Thy lovely face to see, When we shall see thee as thou art, And shall be like to thee.

Dear brethren, yet a little while, And Jesus will appear; The altogether lovely One, We shall behold him near. He will not tarry long, we know, The promise still is sure, To those whose patience faileth not— Who faithfully endure.

Only a little while, and then The City we'll behold— Its gates of pearl, its shining streets Of pure, transparent gold. Its rainbow-tinted walls reflect A light, more dazzling, far, Than seven-fold light of sun or moon, Yet mild as evening's star.

For yet a little while, and we The victor's crown shall wear; The victor's song shall also sing, And fadeless glories share. O, let us seek to be prepared To join the blood-washed throng, When Jesus comes, for well we know He will not tarry long.

R. C. Farrar.

Kingston, Wis.

HONESTY.

By A. S. Hutchins

"He hath showed thee, O man, what is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah vi, 8.

The word of the Lord enjoins upon the Christian the most strict and thorough honesty; the most constant and undeviating integrity and equity. To speak of a dishonest Christian would be not only a criminal use of the name Christian, but it would be as great a contradiction, as to speak of a dishonest honest man, or of an insane sane person.

But, living as we do, when "judgment is turned away backward, and justice standeth afar off:" "yea, truth faileth; and he that departeth from evil, maketh himself a prey;" it is to be deeply feared that the principles of justice and real Christian honesty are not well understood and thoroughly cultivated by some that professedly depart from evil, and claim a high regard for the holy and perfect law of God.

Self interest and stupidity to the rights of others, mould the course of the selfish man. Closely wrapt up in self, he seems to forget while dealing with his fellow man, that his interests are to be consulted equally with his own. That our actions should be weighed in the scales of justice, and our accounts balanced as in the sight of God. "A just weight and balance are the Lord's." "A false balance is abomination to the Lord."

"Let no man seek his own advantage only, but each that of his neighbor also." (Macknight's translation.) 1 Cor. x, 24. "Look not every man on his own things, but every man also on the things of others." Phil. ii, 4. "Render therefore to all their dues."

It is much to be regretted that these principles have been violated, or over-reached by any professing to keep the commandments of God and the faith of Jesus. Alas, for a trafficking, jockeying, and speculating spirit among those who should be the light of the world! How many stumbling-blocks it has laid in the way of others! How much the precious cause has been wounded, and the holy Spirit grieved!

"For, what is a man profited if he shall gain the whole world, and lose his own soul?" And will one, for a small handful of this poor, perishing world, mar his christian reputation, and suffer his holy influence to sink? "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself." Matt. xxii, 37-39.

Love for our neighbor, agreeably to this commandment, makes man honest with his fellow man; it regulates the buyer and the seller, the master and the servant, the debtor and the creditor. The debtor awakes to the just demands of his creditor, and if possible renders to him his due, but if not he does not remain in stupid silence and indifference, but rather cries out in the language of the penitent debtor in the parable, "Have patience with me, and I will pay thee all." Matt. xviii, 29. Past wrongs and advantages taken are confessed, and restoration made. See Luke xix, 8.

Especially do men expect Sabbath-keepers to do justly. Said a Methodist to a Sabbath-keeper, "If you keep one more commandment than we do, you should be so much better." A close walk with God, a life of holiness and deep devotion is the best preaching.

"His preaching much, but more his practice wrought, A living sermon on the truths he taught."

"Provide things honest in the sight of all men." Rom. xii, 17. Providing for honest things, not only in the sight of the Lord, but also in the sight of all men. 2 Cor. viii, 21. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Phil. iv, 8.

Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed." Isa. lvi, 1.

A. S. HUTCHINS.

March 11, 1862.

MEETINGS IN MICH.

By James White

DEAR BRO. WHITE: I closed my lectures in Oakland, Feb. 24, without further interruption. Went to Lapeer the 28th, and spent the Sabbath. Went to North Branch March 2d. March 3d, in company with Bro. Sanborn, I visited the trustees of the Freewill Baptist society to see if we could get the use of their log meeting-house for lectures. One gave his consent, so far as he was concerned as an individual. The second gave his, providing the third would. But said he, I

shall not come and hear you. The third would not give his consent upon any consideration. I asked him if he thought we should injure or defile the house. Said he, I should commit sin. I answered, Sin is the transgression of the law; what law will you transgress to let us have the house? Said he, I take the Bible for my guide. Well, said I, the Bible says, Do unto others as you would that others should do unto you. We talked some more, but all to no purpose.

The house was built with the understanding that it should be free for all denominations, and built on Bro. Sanborn's land. Brn. Sanborn, Barnes, Marsh, and Day, then Baptists, but now Sabbath-keepers, contributed liberally toward building the house. Bro. Sanborn feeling himself abused, took possession of the house, locked it up, and sent them word what he done. They have no title for the land, and had refused to have one. We occupied two evenings, when a mob came on, headed by the deacon of the church, who was the trustee above mentioned that took the Bible for his guide. They entered the house, took out the stove and pipe, the seats and windows and door, both upper and lower floors, and carried them off. We then held meetings in Bro. Sanborn's house until first-day, when the brethren came on with lumber, nails, stoves and pipe, and put in the floors, made a new door, set up the stove and nailed up the windows, and we had a meeting in the house in the evening. When our enemies saw that their plan had not carried as they had intended in breaking up our meetings, they threatened to tear off the roof, when a complaint was made to the authorities; and as the mob was apparently about to perpetrate the deed they were met by the officers and informed that if they wanted to save themselves a term in the penitentiary, they had better desist from any further depredations. After this we were left to peaceably occupy the house to the close of our lectures. Bro. Sanborn was then notified not to make any more repairs on the house for they had not relinquished their claim to it yet.

Our meetings were thinly attended on account of the prejudice, the people being principally Baptists. I gave nineteen discourses, much to the encouragement of the church. Three more decided to keep the Sabbath: a Methodist class leader and his wife, and one other.

I left North Branch Tuesday the 18th. Came to Lapeer with the expectation of organizing the church on the following first-day. Visited some and held one meeting preparatory to it, but was prevented by the arrival of a messenger just before the Sabbath, bearing the news of the death of Bro. Charles Hough, and requesting me to return to Rochester on first-day at eleven o'clock. Spoke twice on the Sabbath to the church in Lapeer. They feel very much disappointed at not receiving a visit from Bro. Loughborough.

After the Sabbath I rode home thirty miles, got home at midnight, after an absence of a little more than three weeks. I learn that some ten are keeping the Sabbath as the result of the lectures in Oakland. They think the work is not near all done there yet. The church and society of Oakland met to re-organize, and called a vote to shut us out, but the vote was negatived, so that we can occupy the house when it is not occupied by them.

Our brethren think the work is not half done. We would be glad if Bro. Cornell or Hull or Loughborough could come and spend a little time there.

Yours striving to overcome, R. J. LAWRENCE.

Rochester, Mich.

WESTERN TOUR.

By James White

March 20th we left Mauston, and reached Whitewater a little after noon. We were happy to find Bro. Bartholf waiting with his team to take us to his good home, where we found rest of body, and peace of mind. If the weary pilgrim finds rest so sweet, such peace and joy with dear friends here, what must be the saint's eternal rest, where all the weary pilgrims of every age and clime arrive safe at their Father's home?

The 21st, Bro. B. fitted us out with a good team, and, in company with Brn. Ingraham and Sanborn, we went to Little Prairie, and put up with Bro. C. W. Olds. Sabbath morning the large school-house was well filled. We spoke twice on the Sabbath, and twice on first-day with much freedom. Mrs. W. had recovered so as to give her testimony, and Sunday afternoon spoke with great power to the weeping audience. Here we were treated with respect by the entire assembly, which on first-day was very large. Some have recently embraced the Sabbath, and we should judge that the influence of the brethren was good on the community.

We had an excellent and cheering visit with Brn. Ingraham and Sanborn which we shall long remember. On them rests much of the responsibility of the cause in Wisconsin and Illinois. They have an excellent field of labor, and will be well backed up by true friends of the cause who are becoming quite numerous in those States.

We look back upon our five week's tour in Wisconsin with pleasure. We formed many new and happy acquaintances, enjoyed a degree of health, so very necessary on such a campaign, at such a season of the year, and generally freedom of spirit. It was the first western tour we ever made where our traveling expenses were fully met. When we reached home, and had figured up, we found a surplus of $10, for the Association.

We arrived at home the 25th in usual health and good spirits. The 29th we enjoyed a good Sabbath with the church at Battle Creek. And although many cares have had a depressing influence, we have had special tokens of the divine favor. God is blessing his people in Battle Creek.

THE ASSOCIATION.

By Editor

We call attention to our remarks two weeks since relating to the Seventh-day Adventist Publishing Association. We stated that its debts were $3,500, a large portion of which should be paid without delay. In order to raise this amount we proposed the payment of all pledged shares before the first of June, also donations from its numerous friends. We stated that a catalogue of shares, pledges, paid and unpaid, and donations would be issued by the first of June, (now deferred till July, till after the wool-harvest which promises well this year,) and sent to all share-holders and donors. It is expected that this debt will be met by that time, and that we can then issue a catalogue that will do honor to the cause we love.

The Battle Creek church again sets an example to the churches, and brethren scattered abroad by donating to the Association $50 more from the systematic benevolence fund, receipted in this week's paper, in all, $150. Should all our churches and brethren donate to the Association in proportion, the entire sum thus donated would be at least $15,000. But the sum needed to meet the entire debts of the Association is only $3,500. We are confident that it will be the pleasure of all the friends to promptly do a little at this time, and have the debt removed.

NOTE FROM BRO. LOUGHBOROUGH.

By John Norton Loughborough

DEAR BRO. WHITE: Since my last reports, I have had a two day's meeting at Hanover to organize the church there. After preaching to them twice on the Sabbath, and delivering pointed testimonies on the importance of testing ourselves by the teaching of the gifts of the Spirit of God, fourteen entered into church fellowship. Some stood back, not being prepared to endorse the gifts, and follow their teachings. On first-day evening we met at the house of Bro. William Carpenter jr. to attend the ordinances instituted by Christ on the night of his betrayal. The Lord gave us a season of refreshing by manifesting his Spirit. On the twenty-fifth of March I returned to this place, and commenced lectures in the town of Jefferson, the evening of the twenty-sixth. I have given five lectures there. But as it is so muddy and dark it is thought best to lay over a week with the lectures. I shall meet with the church here next Sabbath to attend to baptism and the Lord's supper.

When I put the note in the paper stating that I would be in Lapeer, I expected to go in a few days. But when I saw Bro. Cornell was going there I made arrangements to come into the south part of the State, and this must pass as the apology for my disappointment. I am detained longer than I expected when last at Assyria, which will deprive me of meeting with the brethren there as soon as I anticipated.

J. N. Loughborough.

Hillsdale Mich. April 1 1862.

NOTE FROM BRO. COTTRELL.

By R. F. Cottrell

DEAR BRO. WHITE : I have been laboring a few days at Persia, Cattaraugus Co., N. Y. A good interest was manifest with a few, to whom I spoke seven times. There are some Seventh-day Baptists and others that are interested to inquire concerning present truth. I trust that some good has been done. I send three subscribers for the Review and two for the Instructor. May God bless all the dear friends, and lead them into the clear light of the third message.

R. F. COTTRELL.

Dayton Station, March 24.

REPORT FROM BRO. CORNELL.

By M. E. Cornell

FROM Rouse's Point I came by R. R. to St. Albans, where I took stage to East Fairfield, and from thence I went to Bro. John Saxby's, who is father-in-law to the Brn. Bourdeau. Here I was made comfortable, and the next day Bro. S. conveyed me up to Bro. A. C. Bourdeau's. Here I was bid a hearty welcome, and soon felt quite at home. In the afternoon Bro. D. T. Bourdeau returned from attending a funeral, and I was much rejoiced to see his face once more, and was much encouraged by the interview. These brethren have the spirit of the message, and the Lord has blessed their labors. Their companions also are devoted to the cause, and do all in their power to be "helpers" to their husbands. Peace is in that dwelling, and I shall long remember the precious season I enjoyed with these dear saints.

At Berkshire there was some freedom in preaching the word. There was but one family to entertain us all. Bro. Austin remarked that his doors were open, that he could keep ten horses, and as many persons as were drawn by them to the place. This offer would accommodate nearly all that came. But as we omitted an evening service several returned to their homes. Here I met with Bro. Czechowski and family, and had quite a pleasant interview. I noticed that Bro. C. had improved some in speaking English. The brethren have kindly remembered and assisted the family. Bro. C. is quite elated with the prospect of supporting himself and family by the sales of his book, which will soon be ready. He has received considerable assistance in getting it out from some popular men, and there is some prospect of a rapid sale.

After the Berkshire meeting I returned to Bro. Bourdeau's, and for fear of a "break-up" we started early in the week for Wolcott. On this journey we came over the Green Mountains. The snow was over six feet deep on a level.

After being refreshed at the home of Bro. H. Bingham we came to Wolcott, in the valley of the mountains, and ascending an acclivity about two miles we came to Bro. H. Peck's, where we tarried two nights, and were comfortably rested and prepared for the meeting. At this meeting I met for the first time Eld. A. Stone, and renewed my acquaintance with Bro. A. S. Hutchins. I also saw many whose names were familiar by the Review. The meeting was a good one to me, and I think also to many others. It was a free place, because there was union and brotherly love. O how sweet is the communion of saints.

The wants of the cause in Vermont were taken up by the brethren. Brn. A. C. Bourdeau, A. Stone, and S. Pierce, were chosen a committee to call a State Conference, to perfect organization, and consider what shall be done about tent operations, &c. The meeting closed up with a most cheering social meeting in the afternoon of first day. The Lord was truly with his people.

When I saw the way so hedged up on account of the bad roads, I came on from place to place with some trembling, fearing the tour was not in the order of the Lord; but at this meeting I felt to thank the Lord and take courage.

By the kindness of brethren Morse and Bingham I came yesterday to this place where I expect to remain two days with Bro. E. Churchill and family. The weather has changed, and there is now a prospect of the snow leaving suddenly. M. E. CORNELL.

Stowe, Vt., April 1, 1862.

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